by Rev. Reingard Knausenberger
Each month one of these world views will be expanded.
What does this world-view direct it’s ‘view’ toward? The Greek word 'pneuma' can mean: air, breeze, wind and their movements, motivation, breath, life-giving power, spirit… Therefore, one can say that the pneumatist essentially views life itself in its manifold expressions in nature of growing and wilting, in the rhythmical exchanges of all its processes. It primarily has to do with developing functioning organs of perception for the etheric, spiritual formative life forces which underlie all living processes of nature.
Why was Simon Peter singled out and asked so intensely by the Risen Christ: "do you love me?" (Jn 21) He had been given his calling at that time when he could suddenly ‘see through’ the physical appearance of the person standing in front of him and perceive his spiritual depth: "you are the Son of the living God, you are the Christ". Then he received the new name, Peter, the rock: "On this rock I will build my church" (Mt 16). As a fisherman he knew what it meant to deal with the unpredictable and fluid nature of the elements of nature and wrestle with holding one’s balance. Peter had a spiritually awakening experience one night when a storm rocked the boat of the disciples and they suddenly saw Christ walking toward them over the water (Mt 15). Peter’s total focus of soul reached out and embraced this upright power so in balance with itself and in harmony with its surroundings. For moments his conscious ‘I’-guided will could immerse itself and unite with the life bearing spirit-soul power of the world as Christ moved with ease within the rhythms of creative forces. For moments only could Peter ‘walk on water’ through the rock solid inner ‘I am, yet not I’- activity of soul, reaching out toward the Spirit I Am. He had a deep experience of communion with the spirit in All.
The natural world, human world and spirit are a unity in constant exchange with each other. This experience is life-changing and Peter is prepared to die for it. This pneumatic experience is hardly imaginable without powers of love unfolding. This is confirmed at another time when Christ gives his followers in general a new orientation how to achieve this unity with world and spirit: ‘"ove your neighbour as yourself; love your enemy". With his intimate disciples he goes even further: "can you love me, as I love you?"
The same power which rules over the elements of nature is the same power which buds and flowers in the inner core of the human heart, giving birth in the soul to the personal and universal Spirit of Love as we learn to embrace the power of life and death in its fullness.
by John-Peter Gernaat
In these talks Frimut looked at the development of the architecture that represented the House of God, or God’s Dwelling through the ages, starting with the Ziggurat and Pyramid. He also delved into the forces of form as he had in his talk on the birth of the Son of God in Palestine in relation to the tectonic forces in the earth (see January newsletter). This set of talks are based on an article Frimut published in ‘die Drei’ in December 1990 in German (no translation available).
12th January: God’s Dwelling on Earth as represented by the Ziggurat and Pyramid
In the Old and New Testaments we read about sacred mountains. In Greek mythology the gods lived on a sacred mountain. The idea that mountains are sacred and connected with the dwelling of gods on earth was taken up in Mesopotamia in the building of an artificial mountain. In Mesopotamia the ziggurat was the first structure built as a dwelling of God. This is a stepped structure which was copied in Egypt, e.g. the Djoser Pyramid. These structures had steps leading to the summit where the ziggurat had a chapel to the god. Later in Egyptian architecture the ascent and descent became virtual as the pyramids developed smooth steep sides.
The ziggurat was a massive structure with no interior. The outer layer was made of glazed bricks inside of which were baked bricks and inside of that raw brick. It was an outer architecture that could be appreciated from the outside only.
The Babylonian ziggurat has seven steps each in its own colour – seven colours – representing the seven planets. Several sets of stairs allowed passage to the top and we have no record of how these various stairs featured in the rituals.
As an aside note, the Mesopotamian culture used a lunar calendar. We still have vestiges of the use of a lunar calendar in early Germania in the use of ‘fortnight’ representing 14 days (14 nights by lunar reckoning).
The complex of Djoser’s Pyramid included a temple to the gods. This temple was no longer situated on top of the pyramid. In later pyramids there are passages constructed into and beneath the pyramids with chambers which contain sarcophagi.
Later in the temples of Greece the temples become the dwelling places of the gods and goddesses. These structures still represent an outer architectural form but now the priests were able to enter into the windowless room that was the dwelling of the god.
In Christian churches the community entered the building as well and light was also allowed to enter into the space.
It is possible to trace direct links from the architecture of Egypt to Greece to Christian Romanesque churches and later Gothic cathedrals.
19th January: God’s Dwelling on Earth as represented by the Greek Temple
The Greek temple consisted of three steps and was therefore much lower than the pyramids or the ziggurats.
d) the roof
c) the architraves
b) the columns with their capitals
a) the 3 steps
C – god revealed
B – relief images
A – beams and architraves
The Greek temple was also a monument to be admired from without, but the priest entered into the structure and the congregation could witness the ceremony. A pathway linked the altar on which a burnt offering was made to the temple itself. The altar and the image of the god were in direct view of each other. The congregation experienced the presence of the god especially through the meal of the burnt offering from the altar.
In Egypt the structures were architectural while in Greece the structures become sculptures.
The Greek columns represent an intricate working of convex and concave surfaces in plan view and down the length of the column as well as the shapes of the columns.
The form of the columns gives the temple the appearance of lightness and creates an elevated earth above the architraves on which the struggles of people and animals are depicted in relief sculptures. Above this raised plane of the earth, in the façade, the gods are represented in relief sculptures. The form of the roof could be used only on a structure for the gods and roof area could only depict the realm of the gods.
The altar in the east represents the struggle of earthly life while in the west there is calm around the god.
The length of the temple had a curvature of 4cm to match the earth's curvature over that distance. The corner columns are thicker to give the visual impression of being in balance with the central columns and the outer columns are not round so that they balance the length of the temple and the width depending on the vantage point. The proportions are harmonic and represent the form of music.
The Greek temple reached a point where outer space reached into the centre of the form – see the discussion of form later in this article. Some external initiative was required to move the form further and this initiative was the Christ in Jesus. Christ could move beyond the point of death taking light into the centre of darkness.
The Christian church is the opposite of the Greek temple. The entrance is in the west and place of calm is the altar which is in the east. The west is the place of chaos and death while the east is now the place of calm and life. From without we experience the church as a dark place while from within we experience it as a place of light. The congregation, the light and columns move to within the structure of the church. The unconfirmed can experience the ritual from without, beyond the two towers that guard the entrance.
In the Romanesque design of churches, as seen in the church of St Gabriel in Provence, there are only two windows. In the west a high window shining light onto the altar. In the east a low window just above the altar. The window in the west is surrounded by images of the four gospel writers in the form of the four living beings and the elders while the window in the east is domed to represent the dome of heaven above the level earth. From within the church gives the impression of light while when viewed from the outside it gives the impression of being dark within (correlate this with the discussion on the progression of form and matter below).
The change over in the use of the spaces in religious architecture between the east and west represents the turning point of time. Before the turning of time the religions were Father God religions. Then Christ became the present for three years, born in eternity.
Form and sculpture (space)
Give a group of students a ball of clay and after half an hour of working it everyone’s ball will be perfectly spherical. A sphere has only one point of view. It is the same from every angle. Every other form has infinite points of view as one moves around it.
Shrink a sphere and it becomes an infinitely small point. Expand a sphere and it becomes an infinitely large surface. A sphere can be infinitely small or infinitely large, becoming the infinite plane. We think the infinite plane but we cannot imagine the infinite plane.
The infinite plane permits everything to grow, while the point pulls everything into itself – it is the centre of gravity. Between the infinite plane of the sphere and the point of gravity of the earth is the space where God entered.
Faith supported by our own thinking is the Renewal of the Religious Life.
Three lines intersect to form a triangle, but these lines also extend beyond the triangle into infinity.
As the two non-horizontal lines pivot at a constant velocity around their point of intersection with the horizontal the point of intersection along the imaginary perpendicular moves faster and faster. Eventually these lines will appear parallel and the point of intersection will come around to below the horizontal. At infinite velocity the lines are parallel. Their intersection is on the infinite plane. (All parallel lines have one common point of intersection.)
The sun has the force of the infinite plane and causes everything to grow.
When forces of the infinite plane are unequal the sphere will grow to become egg-shaped. When point forces are unequal we get a hole, a light hole. The amoeba has this form. Through unequal forces organisms can develop.
As the lectures progressed, Frimut developed the interconnectedness that exists between the development of architecture, sculpture, matter represented by the material used in architectural forms, music and speech.
It is possible to look through the eye of sculpture to architecture. True sculpture touches the etheric world. Music touches the astral world. Poetry also makes architecture accessible. When we listen to the Act of Consecration of Man we hear “the ordering of space” which can be understood through sculpture and “the course of time” which can be understood through music.
When we listen to music it is the tension between two tones (notes) which is the music. Similarly, in speech a single word out of context makes no sense; it is the tension between words that gives meaning to a sentence.
The primal earth resounds with a primal tone. The massive form of Mesopotamian architecture corresponds to a second note providing a ditonic scale. The creation of an internal space in the massive pyramid coincides with a third note providing a tritonic scale. The Greek temple, where light enters the inner space corresponds to a tetratonic scale. In the realm of music the sphere is a whole tone. This is the basis of consciousness. “I am the I am”, the words heard from the burning bush is a primal sound.
As the sphere grows and becomes egg-shaped, this is a second tone, half a tone apart. This secondary tone causes growth.
A tertiary tone creates an inner space, the point. The quaternary tone is earth.
These scales and forms correspond to the physical body, etheric body, astral body and the “I” respectively and the concepts of “that it”, “to it”, “in it” and “I”.
Between the physical and the etheric is the will.
Between the etheric and the astral is feeling.
Between the astral and the I is thinking.
These are gifted to us as capital by the Hierarchies and we can develop them. After the age of 30 we begin to transform our bodies.
The sculptural forms through which we can appreciate the architecture are the primal sphere, the infinite plane distorting the sphere, the point force drawing the surface towards the centre and the point force reaching the centre. In the time before humans created massive architecture the representation of God on earth was like a sphere. By the time of the Mesopotamian culture the sphere had become egg-shaped. By the time of the Egyptian culture the egg had begun to show an indentation. This indentation reached the centre by the time of the Greek temple.
When we look at the development of religious architecture from ancient times to Christian times there is a clear progression. This progression was not intentional on the part of humanity, it was inspired by an angelic impulse. Architecture and sculpture are not independent of the earth while the word is free of the earth.
As consciousness progressed, we can represent it with a pentatonic scale in the early Romanesque Christian architectural period and the idea “from I”. The Gothic Christian architectural period can be represented by a hexatonic scale (a scale used in classical music in love songs) and the idea “from (out of) me”. The Goetheanum brings consciousness to a heptatonic scale and the idea of “I in it”, in other words, in the future we will become integrated into creation and no longer the disturber of creation as we are now. The octatonic scale represents the light shining through matter.
When we consider the development of matter from the point where the point force has drawn the surface of the sphere to the centre a new force has to act to generate any further development. This is the Christ force acting from the opposing end of the sphere. It draws the point force towards the opposite surface (at the time of Romanesque Christian architecture) and eventually ruptures the surface (at the time of Gothic Christian architecture). The future is the time when light shines through matter.
Architectural forms up to the Romanesque designs were derived from dream consciousness while the Gothic architectural style and styles thereafter were derived from thinking consciousness.
1st February: God’s Dwelling on Earth as represented by the Christian Church
The Romanesque Christian architecture is discussed above. As time progresses, we experience that the stone of the religious buildings becomes thinner and at the same time the light entering the buildings increases. By the Gothic Christian churches the windows had become prominent architectural features. The glass became darker. The wall had become too thin to bear their own weight. This was engineered by moving the structural supports outside of the building in the form of flying buttresses and arches. This creates a larger space within the building. For the people inside the dark glass windows replacing the stone walls represents the New Jerusalem – the stone transforms to crystals.
The roof of the Romanesque churches was a dome while in the Gothic churches the dome wishes to break open as if we wish to leave the earth and reach heaven through our praying. The arches also run north-south and east-west creating crossing points.
The Abbot Suger was the first to introduce the Gothic style of architecture when he rebuilt the cathedral of St Denis. He started with the western front, redesigning the Carolingian façade to echo the Roman arch of Constantine with a large Romanesque rose window. The Carolingian nave was left untouched. To achieve the aim of more light in the choir the masons used pointed arches, the ribbed vault and flying buttresses which allowed for larger windows. This Gothic style was then used for future architecture in France.
Asked about Chartres, Frimut explained that the western part of the cathedral is built in the Romanesque style while the eastern part was rebuilt in the Gothic style after a fire in 1194.
Before progressing to the architecture of the first Goetheanum, Frimut described the human body in the progression of the architectural forms.
Our feet are massive and the pyramidal form can be detected in them.
Our legs represent an outer architecture of columns with an inner skeleton.
The pelvis represents the Romanesque arches. This is the region where life forces are regenerated. In the Romanesque churches the Latin mass was not understood by the congregation but the meaning was felt.
The ribcage is reminiscent of Gothic architecture, Gothic arches. The ribcage is an outer skeleton creating a large space inside for the lungs and heart. In the Gothic churches the preaching became more important as the clergy tried to understand the sacraments. The area of the ribcage down to the pelvis is the region of transubstantiation. We transubstantiate the substances of earth in our breathing and in our digestion. We are an ongoing sacrament. The larynx forms the tip of the Gothic arches of the ribcage.
From the feet to the larynx took 4000 years of development.
The skull is represented by the first Goetheanum.
In the human body the density of the bones decreases from the feet to the larynx in the same way we see the use of stone in the religious architecture decrease from the massive ziggurat to the Gothic church.
9th February: God’s Dwelling on Earth as represented by the first Goetheanum
The Romanesque period was represented by scholastic endeavours while the Gothic was more philosophic. Thomas Aquinas was a conscious thinker, but he struggled to connect what he gained through thinking with what he experienced through faith.
Rudolf Steiner had the task of connecting faith and thinking. Faith can become stronger for us in this time of our evolution when it is fertilised thinking. Without this fertilisation through thinking faith is rapidly vanishing in our time.
Remember: the sphere is the balance between the infinite plane and point. The point forces tear the surface of the sphere until it reaches the centre. With a force outside of the sphere the hole can continue till it tears the opposite side of the sphere and light emerges. The Rosicrucian School used this process of thought to demonstrate how substance becomes light. The symbol of the Rosicrucian School is the ouroboros - snake eating its tail – in this case designating that substance becomes light. In the centre of this symbol is written: “I gain knowledge of myself”.
The western dome of the Goetheanum represents the material realm and it forms a complete sphere. This space is to be understood or experienced from the centre. The eastern dome is to be understood or experienced from the periphery.
When entering the western dome the first pair of columns represent Old Saturn. Study the capitals of the columns and the bases in the images. The next pair of columns represents Old Sun, then Old Moon, Mars, Mercury, Jupiter and Venus. Mars and Mercury represent the Earth.
In the period between Old Saturn and Old Sun all substance of the developing earth disappeared before incarnating anew and recapitulating the Old Saturn development in Old Sun. The same occurred between Old Sun and Old Moon and again between Old Moon and Earth. On Earth there was a pause in the development of evolution at Golgotha. Mars represents the period of Earth before Christ’s incarnation and Mercury the period of Earth since Christ’s resurrection. Note the symbol of Christ on the 5th column capital.
In the small dome were six columns. These columns can radiate to the columns representing the past of earth’s evolution, but in order to ray onto the future of earth they must radiate back from the centre of the western dome. At the back of the eastern dome the image of Christ stood.
Between the two domes is the overlap. This is the area of the voice and here the lectern stood.
The Goetheanum could be described as the place of all-encompassing arts. The western dome represented music and the eastern dome speech.
There were side arms to the building and in the southern arm (marked by a circled cross in Frimut’s drawing) the first Act of Consecration of Man was celebrated by Friedrich Rittelmeyer thereby becoming ordained as a priest. Within a year of this event the first Goetheanum burned down. This was the most important act performed in this building. The western dome also formed the auditorium of the building and the eastern dome the stage. As seen in Frimut’s drawing the sphere of the western dome rested on the earth while the sphere of the eastern, or periphery, dome floated.
Soul wounds need our conscious awareness, so that we want to heal and therefore we look for ways of healing. We observe how the wound affects the tissues of our soul – our thoughts and feelings. We observe that our entire constitution is not as healthy as it was.
One way not to heal is to blame the perpetrator/s. When we punish the culprit, even in thought, we poison our souls. We re-traumatise ourselves when we blame, and that is the disease of our time. A huge step towards healing was taken with the Truth & Reconciliation Commission, spear-headed by Archbishop Desmond Tutu. No blame was apportioned, no punishment, just the stating and admitting of wounds.
It is important to become aware of what we actually do individually, when we are wounded. We have no control over what comes from outside, but we can control what happens inside. When we consciously take charge of our own healing – which in other words is when we use the healing power of spirituality – then we are controlling what happens inside. Wounds tend to take on a life of their own, so we should observe ourselves carefully. A physical wound starts to heal when we start to care for it. The soul wound will heal when we care sufficiently for ourselves.
A trauma to the soul is on the same level as an earthquake. Body and soul are knocked right out of balance, and we have to re-balance ourselves. If we do not do this, the wound gets deeper and the end can even be suicide, killing the partner, or madness. Taking care of the wounded Self creates strength in the immune system of the soul.
It is also important to clearly differentiate between oneself and the perpetrator. You can’t heal the abuser by loving and forgiving. The abuser is the only one who can heal himself. By focussing on the abuser we are putting off our own healing. The same goes for asking the questions: Why did it happen? Was it my fault? All we can do here is strengthen the I AM forces. I AM my own friend. I AM the one who has control over what happens to this soul wound.
Christ always asked the question: "What do you want me to do for you?" when he was approached by the sick. Their answers always demonstrated that they trusted he had the power to heal. And they were healed. Ask your Self this question. "What do you want me to do for you?" And if in all seriousness you get the answer – "Heal me!" then you have the will to heal and you will find the means to do it.
Going back to earthquakes, the victims embody the trauma because the shaking, the sudden complete uncertainty of life itself, reverberates through body and soul. You can’t run away from an earthquake but you can run towards yourself. "Yes, this is terrible. I am wounded. So what steps do I take?"
When you lose your cool over such daily irritations as load-shedding or stupid and dangerous drivers, you weaken yourself. Calmly find a way round the problem and you strengthen the Self.
How do I get to know myself? I know what’s wrong with myself (and with everybody else too!). That’s the easy part. Now I need to get to know the good part of myself. If I hear only the critic sitting on my shoulder, I am well on the way to mental illness. What is right with myself? I need to discover this in peace, instead of making war with myself all the time.
Do I find myself in the presence of a loving me? I need a loving me to be there, if I am to heal.
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by Rev. Reingard Knausenberger
Each month one of these world views will be expanded.
The acknowledgement of a spiritual world is one of the pillars of spiritualism. The other pillar is the assumption that the Spirit – spiritus – is everything, and matter is nothing. In between these a relationship can develop, even an interdependence, e.g. spirit densifies into matter, matter dissolves itself into spirit. Between these extremes would develop the balancing rhythm of creating in all its variations and nuances. Spiritualism in its pure form is the actual atmosphere and breath of religion.
The twelve apostles, which were called together by Jesus Christ at the beginning of his working on earth, can be seen to represent twelve different ways to finding and living with Christ. The most well-known disciples are Peter and John (see Jn: 21). They are polar opposites and have different tasks. Peter founds the church on earth, has the task of ‘embodying’ the pre-existing spirit of Christ, giving it another solid earthly home on earth after the crucifixion for its further unfolding in the visible world.
John walks a solitary inner path, becomes the only disciple able stand as witness under the cross.
He continues his inner development of ‘walking with Christ’ and becomes the visionary, who again becomes the witness, this time to the Cosmic Christ (as described in the Book of Revelation chapter 1). He recognises the spiritual dimension of Christ as the guiding spirit of our earthly cosmos and the One who gives meaning and purpose to its every expression.
In this way one could say Peter has a task of a birthing nature, to embody spirit in such a way that it leads to individualisation. John has the task of dealing with death processes, of accompanying the expansion of the individual out of the body while still maintaining its cohesion of Self. In this way John is a representative of spiritualism.
A quote in relation to the Twelve World Views from Blaise Pascal (17th century physicist, mathematician & philosopher):
“When we wish to correct with advantage, and to show another that he errs, we must notice from what side he views the matter, for on that side it is usually true, and admit that truth to him, but reveal to him the side on which it is false. He is satisfied with that, for he sees that he was not mistaken, and that he only failed to see all sides. Now, no one is offended at not seeing everything; but one does not like to be mistaken, and that perhaps arises from the fact that man naturally cannot see everything, and that naturally he cannot err in the side he looks at, since the perceptions of our senses are always true.”
Report on the talk given by Joachim Bouwmeester: “Birds - mediating between heaven and earth” on Sunday, 5th January
by John-Peter Gernaat
Joachim provided insight into the origin of his interest in birds and the depth to which this interest has developed over the years. He shared the countries he has visited and the birding projects he has been involved with. He posed the question as to why birders pursue their interest: was it merely to collect experiences – part of the hunter/gatherer human instinct?
He opened up some of the knowledge Spiritual Science has provided. In the time of Old Sun birds were developing their heads. They developed more rapidly that other beings, but this development ceased with the development of the head. That is why in this time of Earth development they have such spindly legs and such small stature. But look at their heads and the first thing we notice is that have the ability to see through 360 degrees. The entire bird serves the idea of the head. The legs merely run to the purpose set by the head; the wings carry the bird to the goal set by the head. Some falcons can eat on the wing with no need to land. A bird cannot flex its body, it uses its feather to direct the movement of the body.
When we look at an owl with its forward pointing eyes, we note that the feathers on the head (of nocturnal owls) are shaped to direct sound into its ears. Its ears are an integral part of its seeing. Furthermore, its head swivels 180 degrees.
In the Book of Revelation we are introduced to the Four Living Creatures in the midst of the Throne. These have the face of a lion, a bull, an eagle and a man. The four Gospels have been associated with these four living beings. The Gospel writers were each inspired by the essence of one of these four living beings.
Mark is connected with the lion. He is short and sharp. When a lion eats he feels it in his blood and this brings him balance.
Luke is connected with the bull. The Gospel begins like a fairy story and is ruminating in its style. It is very much connected with the earth.
John is connected with the eagle. The prologue to this Gospel can live only in our thinking, it is not an earthly story. Thinking is a self-contained entity within us. Sun powers make this possible. The human body creates a space for this entity of thinking. An eagle flies over the earth using thermals to rise up towards the sun. It has the ability to zoom with its eyes to see great detail on the ground below. In birds the ability we have from the sun’s powers is translated into their feathers. The feathers are the thinking of birds. With its feathers a bird thinks its surroundings.
Joachim then spent considerable time looking at various birds and describing how the feathers of the bird think its surroundings. For example, he showed us a snow grouse (Willow Ptarmigan). The most common explanation for its colouration is that it is used for camouflage, but this is not so. Its colouration changes as the seasons change as it “thinks” its surroundings.
Forest birds in temperate climes all look very similar – pale green and non-descript – as they all think their common surroundings.
Ducks will remain on the water for months without suffering the consequences of the constant moisture through the thinking of their feathers. When a flock sleeps on the water the ducks along the outer edge sleep with half their brain and one eye awake, the side facing outwards from the flock, and they will swap positions with birds in the inner part of the flock all while asleep. The white feather on the underside of water birds makes them invisible from below while black or dark feathers above make it impossible to see them in the ocean’s waves, e.g. the puffin.
The beak of a bird is constructed of keratin (horn) also related to thinking. The bills of sea birds that spend time at sea have a bulge that contains a salt filter allowing the birds to drink seawater, e.g. the shearwater. These birds live in a very harsh environment with constant winds, salt and the sun from above and reflected from below. These birds have developed specialised feather on their wings that allow them to remain airborne in the strongest winds. (Joachim had a little derisive undertone towards seagulls in comparison to shearwaters because they like to sit on the land and their need to clean their wings with fresh water.)
During Old Moon all animals migrated around the moon in order to experience the sun. This migratory instinct has remained in those birds who migrate in the Earth Epoch. What animals do, resides in their organs, this is instinct. Animals are unable to indulge in the way we humans do, by over-eating, partying, etc. Animals indulge in their relationship to their environment, such as an eagle flying on thermals.
Joachim spoke of special adaptations birds have for their migratory habits. Red Knot waders will fly from Mauritania and arrive in Europe with all muscle fat used up, almost unable to stand. The must first eat to regenerate their liver and stomach to be able to digest food. Once they have regained their muscle fat they will fly on to Greenland where the females eat a diet rich in calcium to add as much as 10% calcium to their skeleton in order to lay their eggs in Canada where the breeding areas are calcium poor.
Starlings flying in flocks have a single eye within the flock that allows the flock to move as one. After this Earth Epoch on Jupiter we will be able to see the spiritual world with our eyes and have the ability to move using our thoughts.
Raptors use thermals whey they migrate, rising and gliding and also have a flock eye to guide them.
Swifts live on the wing and don’t have the ability to take to flight from being stationary. They build their nests so they can fall from the nest to give them the velocity to fly. These birds eat on the wing, sleep on the wing and mate on the wing without the need to land.
Where there are a lot of form forces in the environment of the birds their feathers become more showy, as in the tropics. Honey birds consume nectar which is the greatest form force of the plant and from this form force they emerge with spectacular colours.
Some birds do not develop colour as a result of form forces but instead develop song, e.g. the nightingale. Songbirds send their songs into the highest atmosphere where it is fructified with etheric force which then descends to fructify the earth. The earth would not be fertile without the song of birds. In this way birds mediate between heaven and earth.
Report on the talk given by Joachim Bouwmeester: “How can we offer our Thinking, Feeling and Willing to Christ?” on Monday, 6th January
by John-Peter Gernaat
Joachim posed the question: What is a king? He took us into the history of humanity through the Old Testament. Enoch and Noah still had undiminished clairvoyance and acted in accordance with the Spiritual World. After them, the Patriarchs no longer had the same clairvoyance, but they were able to have conversations with God. With time our consciousness emerged. Moses was the first leader to show human consciousness. The Judges received messages from an angel; conversations with God were no longer possible. Samuel was the first Man of God, he acted as the messenger of God, no longer an angel. Samuel anointed Saul as the first king. This was a new step for the Spiritual World – having a king on earth who longer had a connection to the Spiritual World. Saul had to fight to remain human. His soul was pulled in diabolical directions manifested by his moods. David was the first human with his Thinking, Feeling and Willing fully engaged in the task of kingship.
Joachim showed us an image of Michelangelo’s David facing Goliath. He looks balanced but also vulnerable. That vulnerability develops when he takes the wife of another man.
From David there are two lines of decendants we see represented in the New Testament. The line from David’s son Nathan is represented in the Gospel of Luke and the line from Solomon is represented in the Gospel of Matthew. In the Solomon line the Babylonian exile is a key milestone. Joseph, the son of David, heads a wealthy family. He is the prince in the House of David. So when Jesus is born, a crown prince to the throne of David is born. Only the Essene community may have celebrated this event, not the ordinary citizens of Israel, or Herod.
The historian Josephus tells us that Herod sowed enmity with the Jewish people. He was also desperate to hold onto power and had his own sons murdered. He was a thorough materialist. He had his own secret police. Herod used the Chief Priests and Scribes to institutionalise his power among the Jews. It is into this world that the Priest Kings arrive. The Scribes bring information which is analysed to determine the location of the birth. This is the first mention of the tool of analysis in human development. Why does Heron send the Priest Kings to Bethlehem instead of going himself? He fears the child after all and wants it dead.
The Priest Kings were highly initiated into the religion of Zoroaster. They were true kings over themselves. Zoroastrianism had taught them to look to the stars to know when the next appearance of Zoroaster would occur. These kings stand as representatives of the earlier Cultural Epochs:
Why these gifts? The Priest Kings knew that Thinking, Feeling and Willing had been developed through the Cultural Epochs to their highest form under the guidance of Lucifer. A new impulse was needed to develop these qualities further. This impulse would come from the being Zarathustra spoke of as Ahura Mazda. It is Lucifer that guided the kings to Herod. On meeting the child, it is independent thinking that brings these kings the insight to go home another way.
The Priest Kings offer Thinking, Feeling and Willing to the baby Jesus – to the Christ. What does it mean today when we offer our Thinking, Feeling and Willing to Christ? We will experience that the adversary powers will present counter-ideas to distract us.
Bringing our ideals into reality is the real communion for our time. When we act from the place of “not I, but Christ in me”.
In a side note after the talk, Joachim mentioned that the lineage of the Solomon child, into which the spirit of Zarathustra incarnated, had to be free of the development of Lucifer in order for the child to offer his soul to the Nathan child at the age of twelve when the Nathan child visits the Temple with his parents and is found among the scribes answering questions with great insight. He also mentioned who the Priest Kings has been in their previous incarnation.
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by Rev. Reingard Knausenberger
The Twelve World Views that weave human life and the world together.
There is not one world view, which needs to be defended or is valid above all, but rather there are twelve world views. The world does not allow us to observe or think it from a one-sided point of view, but rather reveals itself when one can gather different viewpoints. As the zodiac offers the sun the opportunity to shine its light to the earth from twelve principally different places, so we human beings can practice taking on a stance that can ‘go around’ something and observe and cognise it from twelve different viewpoints. Only then will understanding be an act of revelation in which the reality of human and earthly life as one can be experienced.
The world views are paired as opposites. Three of the world views come from our senses, three from pure thinking and six from the complicated area of the soul. The whole – body, soul and spirit – is a reality.
Each month one of these world views will be expanded staring this month with Monadism.
The ‘monas’ is the unity with, and at the same time also the separation from, other monads (entities which are in relation to each other). It is a qualitative experience of the other, as all parts of the universe are in manifold relationships with each other. A monadist observes the world from the aspect of individualism and pluralism. Interest - ‘Inter-est’- means ‘what is between’, meaning creating a relationship. Only the thinking monad can experience the highest form of this by realising how all human beings carry the same inexpressible name, with which their individuality and uniqueness is grasped inwardly. At the same time this name is universal to all humans. We say ‘I’, and we can experience what separates us and unites us, what is individual and universal at the same time.
A report on a talk by Rev. Michaël Merle: “How Do We Pray in Preparation for the Christ to be Born in Us?”
by John-Peter Gernaat
Michaël started by referring to the contemplation that was provided by Reingard in the December newsletter as an excellent starting point for this topic.
He spent some time speaking of the importance of rhythm. Rudolf Steiner stated that rhythm restores power. Nature is built on rhythms: day and night; plants budding, flowering, bearing fruit and dispersing seeds; animals have migratory rhythms and mating rhythms. Humans alone do not have outer rhythms imposed on them; we must create our own rhythms. People who rise and sleep with the sun experience a power from this rhythm. We live in a world that supports a lack of rhythm. We need to work at establishing a healthy rhythm in our lives.
Rhythm comes with sacrifice. Everything in life comes at a cost but the gain can be greater than the cost. The Christian cycle is a rhythm we can adopt and so is the rhythm of the Act of Consecration of Man.
When we look at Mary – as Reingard did in the December contemplation – she, Mary, is already conscious and present. This is the meaning ascribed to the book she holds in so many artworks depicting the moment of the Annunciation. In this state of consciousness and presence the angel can come. The translation of the opening words of the angel are generally “fear not”, but the words in Greek are in the passive form and could be better translated as “in yourself, don’t retreat” or “stay in the present”.
The state that is asked of us for prayer is a state of being present. When we are present angels can come.
Formerly prayer required an intermediary. We could feel our connection to the divine through a saint or through a guru. In the case of a guru, he would take charge and we would sit at his feet and we would withdraw from society in order to be with the guru. We would ‘go up a mountain’ or ‘go to the source’.
Mary is neither with a guru nor in a temple, she is alone. Zacharias, on the other hand, is in the temple when the angel appears to him. Today, in our prayer life, we no longer need to ‘go to the mountain’ or ‘into the temple’, we need to go into ourselves and create the space and the presence to be in that space.
When we read the story of Jesus meeting the Samaritan woman at Jacob’s well the conversation that occurs is an unexpected one (no Jewish man would speak with a Samaritan woman). Jesus speaks of a spiritual relationship: if she forms a rhythmical relationship (just as the relationship is to her drawing water daily from the well) with the Christ the power of God is restored. The ’spring’ we once sought ‘up the mountain’ or ‘in the Temple’ has shifted into us, but we must recognise it. The way we generally read this passage makes Christ a guru to the woman, but it may be that the correct way to read what Jesus says in asking her about her husband (a relationship to a ‘Lord and Master’) is to consider the question as: “go to your spiritual source”. Then the response of the woman makes more sense, which is to say that she has no husband (no spiritual source at present and then to be able to confirm what Jesus says to her. In this way she can say: “I have had five gods and in terms of the one I worship now I’m not certain that I have a relationship to him”. In this reading she becomes a representative of all humanity: seeking but not in a true relationship.
The fact that the ‘mountain’ and the ‘temple’ has moved into us means that our inner disposition becomes relevant. The birth of Christ in us requires preparation. We must put time into this preparation. It is not like fish eggs where the life is prepared externally to the parent fish. For an internal birth there must be an internal development. For Christ to be born in us requires rhythmical praying. When we pray it is necessary that we include our thinking in our praying. When a woman is pregnant, she will at some point experience a profound realisation that she is developing a new life within her body. When we carry the Christ in us this insight and understanding is similarly profound and has significance for the whole world.
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